J.P. Smith Describes a June Day

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This is the month (halfway through the year) for commencements - which signify both endings and beginnings. In his collection of inspirational meditations titled Brightside Idyls: Every Week of the Year, Southern Presbyterian minister James Power Smith has this to day about a June day.

A Day in June.

Not many things are as bright and fair as a day in June. It must have been a June day of which George Herbert sang:

"Sweet day, so cool, so calm, so bright,
The bridal of the earth and sky.”

Spring has come to its crowning day, and nature opens all its richer beauty of greenery and flowers. If it is "the leafy month of June," it is also the month of sweet perfumes, the month of bees and birds, of long, balmy days and of fair, green landscapes. It was our American Lowell who wrote:

"And what is so rare as a day in June,
Then, if ever, come perfect days.”

It is well the schools open their doors at the coming of June, and send the throngs of boys and girls out into the lanes and fields. Books are well, but freedom and play are also well. Now must come the happy parties, with their well-stored baskets, to find a picnic place under the trees, be side the streams, and spend a long holiday in joy unrestrained. School days for profit and training, and June days for fishing and ranging and boating to the heart's content.

What a time it is for commencements! Examinations are all over, and diplomas are awarded, and degrees won, and these bright June days great companies of youth will leave the colleges for good. What a serious time Commencement Day is! It is the ending of so much: school days, book learning, mind training, long years of discipline and education; yet it is the commencement of more. It is the threshold across which they pass from narrow school to the great out-door of free and self-directed manhood and womanhood. Flowers and sheepskins, sermons and appeals, final frolics and silent hand-clasps, tearful home travel, and then come commencements indeed.

What would the world come to if the forces that battle were not reinforced by the June commencements! What a splendid infusion of young life! What a grand addition to the powers working for progress and uplift are the ambitions and hopes of the young! We lay the old warrior down to rest and cover him with laurels, and then turn to meet the young soldier coming on the field and crown him with the roses of June. Long may he Stand, strong and brave, win battles in his own breast, and then win battles for his brothers and for the world. All the future of the home, and the State and the church depend on the army of young men and women who come to their commencements in June.

Just as it was in 1904 when this was written, so it is in our day. Commencement days in June mark new beginnings for students and families in the 21st century too. We wish congratulations to those who have passed this milestone after years of study and hard work, along with their families, and it is our prayer for all the students who are graduating that you will continue to seek God’s glory in all of your endeavors, and be richly blessed in the service of your King.

D.H. Hill on the Three Cardinal Graces

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“We have men of science, too few men of God. We have grasped the mystery of the atom and rejected the Sermon on the Mount. The world has achieved brilliance without conscience. Ours is a world of nuclear giants and ethical infants. We know more about war than we know about peace, more about killing than we know about living. If we continue to develop our technology without wisdom or prudence, our servant may prove to be our executioner.” — General Omar Bradley, Armistice Day Speech, 1948

Military men, confronted with issues of conscience, have often been at the forefront of addressing matters of ethics. One example of this is found in the religious writings of Daniel Harvey Hill, best known for his military service for the United States in the Mexican War and later as a Confederate general, who also served a professor of mathematics at the Presbyterian college of Davidson, in North Carolina, and was a devout Presbyterian. In 1858, he authored A Consideration of the Sermon on the Mount.

It is from this remarkable volume, discoursing on the Beatitudes, that we can read what a mighty man of war has to say about what it means to love one’s enemies. Further on, speaking of the Lord’s Prayer, he again takes up the subject of love, or charity, in conjunction with “the three cardinal graces of the Christian character.”

The prayer, too, in its very language presupposes the existence in the heart of the utterer, of the three cardinal graces of the Christian character — Faith, Hope, and Charity.

Faith. For he says “Our Father.” “He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.” Heb. xi. 6.

Hope. For he uses the language of expectation, “May thy kingdom with all its blessings come. May my daily food be given,” &c.

Charity — Love to God and love to man. For he uses a sublime ascription of praise to the Triune God, and he asks only for pardon from God, upon condition of his own universal good-will to his fellow-creatures. “Forgive me my debts, as I forgive my debtors.”

The graces spoken of by the Apostle Paul in I Corinthians 13 are well-known. But here Hill connects them specifically to the Lord’s Prayer, and in so doing, he reminds us to exercise these graces in our prayers, as well as to seek for the grace to exemplify them in our lives. Consider these thoughts today from Hill, who, although he was a man of war at times during his life, or perhaps because of that, understood that these are the virtues that should shine in every Christian — and “these greatest of these is charity.”

The Most Important Day in the Life of Philip Vickers Fithian

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March 31, 1766, was the most important day in Philip Vickers Fithian’s life. It was a Monday, and Philip was still reflecting on the sermons that Rev. Simon Williams had preached the day before.

Thus John Fea begins chapter 2 (“A Presbyterian Conversion”) of The Way of Improvement Leads Home: Philip Vickers Fithian and the Rural Enlightenment in Early America (2008). Rev. Williams had preached the day before on Psalm 24 and John 17, and these sermons made a deep impression upon the young man whose journal is noted by historians today for its valuable insights into the culture and religious practices of colonial New Jersey and Virginia.

Since that January, Fithian had come under increasing conviction of sin and his need of a Savior. The last day of March proved for him to be a “spiritual breakthrough” (Fea, p. 55).

Source: http://archive.oah.org/special-issues/teaching/2003_09/sources/journalindex.html

His journal entry for the day begins with a customary report on the weather:

This morning is calm pleasant and clear, before noon the Wind rose at north-north-east and is very pleasant; in the after-noon the Wind came West moderately.

Then we note the following poetic lines:

Degenerate minds, in many error lost; 
May combat heaven & impious triumphs boast, 
But while my veins feel annimating fires, 
And vital air, this breathing breast inspires; 
Grateful to Heaven, I'll stretch a pious wing; 
And sing his praise, who gives one power to sing.

Although we know that Fithian tried his hand at poetry (his “Valentine” poem, written for Miss Priscilla Carter, for example, is well-known), these particular lines are in fact taken from the ending of a 1712 epic poem titled “Creation” by Sir Richard Blackmore. Fea tells us that at the time Fithian “was dwelling in Greenwich [New Jersey], but he inhabited two distinctly cultural worlds. He cut ‘hoop-poles’ in the morning and returned to his room in the evening to read Sir Richard Blackmore’s poetry” (p. 59). These verses clearly stood out to Fithian at a very crucial moment in his life.

Finally, we take note of Fithian’s acceptance of Christ as his Savior.

He that upon the loving request of 
God and Christ, made to them by the 
mouth of Ministers, having commission 
to that effect, hath embraced the offers 
of perpetual reconciliation through 
Christ, and doth purpose by Gods grace,
as a reconciled person, to strive against 
sin, and to serve God, to the uttermost of 
his power; constantly; may be assumd'
to have righteousness, and eternal life 
given to him for the obedience of Christ 
imputed to him; as it is sure that Christ 
was condemned, and put to death for 
the sins of the redeemed, imputed to him.

But I, upon the loving request of God, 
and Christ, made to me, by the mouth of 
his ministers, have embraced the offers 
of perpetual reconciliation through 
Christ; and do purpose by Gods grace, 
a reconciled person, to strive against 
sin, and to serve God with all my power 
constantly, therefore I may be assure 
to have righteousness, and eternal life 

Although these words are quoted by Fea, what is not discussed in the book is the fact that they are also an almost verbatim quote - this time from The Sum of Saving Knowledge (1652), a succinct presentation of the gospel jointly authored by Scottish Covenanters James Durham and David Dickson, and often printed along with the official and unofficial Westminster Standards. The significance of this quote is that Fithian took note of the prescribed manner in the Presbyterian tradition of a sinner embracing the promises of the gospel. In the words of Durham and Dickson:

Hence may a weak believer strengthen his faith, by reasoning from this ground after this manner:

He that, upon the loving request of God and Christ, made to him by the mouth of his Ministers, (having commission to that effect,) hath embraced the offer of perpetual reconciliation through Christ, and doth purpose, by God's grace, as a reconciled person, to strive against sin, and to serve God to his power constantly, may be as sure to have righteousness and eternal life given to him, for the obedience of Christ imputed to him, as it is sure that Christ was condemned and put to death for the sins of the redeemed imputed to him.

But I (may the weak believer say) upon the loving request of God and Christ, made to me by the mouth of his Ministers, have embraced the offer of perpetual reconciliation through Christ, and do purpose by God's grace, as a reconciled person to strive against sin, and to serve God to my power constantly.

Therefore I may be as sure to have righteousness and eternal life given to me, for the obedience of Christ imputed to me, as it is sure that Christ was condemned and put to death for the sins of the redeemed imputed to him.

In this manner, Fithian expressed privately in his journal how his soul closed with Christ. “Shortly after he ‘embraced the offers of perpetual reconciliation with Christ,’ Philip started to write less about God’s plan of redemption and more about the necessary disciplines that were essential to living a Christian life” (Fea, p. 55). Fithian would go on to graduate from the College of New Jersey (Princeton), and serve as an ordained Presbyterian minister, missionary, chaplain and tutor before illness took his life at the age of 28.

It is always fascinating to read a journal, especially the diaries of saints who have gone before. In this case, taking a close look at such a pivotal moment in the short life of this colonial Presbyterian minister reveals important influences on his life and the direction that it would soon take. It was indeed “the most important day” of his brief life on this earth.

The Story of a Children's Book that was Parleyed into a Presbyterian Library

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Have you heard of the Peter Parley stories? The title character of a popular series of children’s books authored by Samuel Griswold Goodrich (1793-1860), Peter Parley was “an elderly, quirky, but also lovable old Bostonian who enjoy[ed] telling stories to children.” The stories he told helped to teach children about history, geography, and science. By 1856, 7 million copies of the Peter Parley stories had been sold.

Published by the firm of Sorin and Ball, the copyright holder to the series was an associate of the firm named Samuel Agnew (1820-1880). He was also a Presbyterian ruling elder who had a deep interest in books and history. The enormous success of his publishing labors enabled Agnew to retire at around the age of 40.

In tracing the history of the Presbyterian Historical Society, which was founded in 1852, William Laurence Ledwith writes:

The noble triumvirate who bore the burden were the Rev. Cortlandt Van Rensselaer, D. D., the Rev. Richard Webster, and Samuel Agnew, and the greatest of these was Agnew….Samuel Agnew was the librarian from the organization until 1880, the time of his death, covering a period of twenty-eight years. The Society owes to him more than to any one else; his time, his labors, his money being given without stint to the cause he so dearly loved. In his earlier days he was a member of the firm of Sorin and Ball, publishers, and he owned the copyright of the Peter Parley histories. He was a man of ample means, and devoted himself to the interests of the Historical Society, and it is no extravagant statement to say that the Society itself, its library with its large and rare collection, the building which the Society purchased in 1879, are his monuments. He was ever on the watch for anything and everything in print that had value for the Society. He frequented book auctions, and often, rather than miss the volume or pamphlet he desired, would purchase the whole package in which they were tied. It is said that when he saw the advertisement of a library sale in New York, Boston, Cleveland or Cincinnati, he would start at once for the place, and secure, often at large cost, the books he desired. Even in London, Edinburgh, and Glasgow, he had his agents under instructions to secure such books as he wished to purchase. In this work, to which he gave himself so heartily, he spent $25,000, as he once confessed to a friend, when worried lest these historic treasures of the Society which he had stored away might be destroyed by fire. He also collected 4,000 volumes and pamphlets on the Baptist Controversy, which he left in his will to Princeton Theological Seminary. After his death it was some little time before they could be found, but they were discovered stored away in a building used as a stable. He died just as the Society was entering upon the use of the first building it owned, and which he had labored so faithfully to secure.

We have a snapshot of the fruits of Agnew’s labors on behalf of the PHS library because in 1865 he published a catalogue of its holdings. It covers 100 pages of book titles, but remarkably it does not include a “large and valuable collection of more than eight thousand Pamphlets, Magazines and Reviews; two hundred volumes of Newspapers; three hundred Portraits; and many valuable Manuscripts.”

Thus it was, in the providence of God, that the fortune built on the sales of a children’s book by Samuel Agnew was parleyed into the library of the Presbyterian Historical Society, a legacy of lasting value to the church.

The difference between wisdom and knowledge, according to A.A. Hodge

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In his Outlines of Theology, Archibald Alexander Hodge asks the question:

36. How does wisdom differ from knowledge, and wherein does the wisdom of God consist?

His answer to the first part of the question is of great benefit to those for whom it might appear that wisdom and knowledge are but synonyms.

Knowledge is a simple act of the understanding, apprehending that a thing is, and comprehending its nature and relations, or how it is.

Wisdom presupposes knowledge, and is the practical use which the understanding, determined by the will, makes of the material of knowledge.

It may be recalled that the great-great-grandfather of A.A. Hodge, on his mother’s side, was the remarkable founding father Benjamin Franklin, a man filled with great knowledge, but — despite the bits of wisdom to be gleaned from Poor Richard’s Almanack — sorely lacking in Biblical wisdom. Hodge, on the other hand, understood that the Christ of the Scriptures is the source of true wisdom. Another quote attributed to A.A. Hodge is this: “He is wise who knows the sources of knowledge — who knows who has written, and where it is to be found.” May the Lord grant to us not only sound knowledge, but the practical application of it — that is, wisdom — which we may employ in all things to the glory of God!

Sinners are Called to the Lord's Supper: Samuel Bayard

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Are you preparing to observe the sacrament of the Lord’s Supper? Preparation is a good thing because communicants are called to examine themselves first and so to “worthily partake” of the Supper (Westminster Shorter Catechism #97). But, it may be asked, who can adequately prepare for such a service? The Westminster Larger Catechism addresses this concern head-on:

Q172: May one who doubteth of his being in Christ, or of his due preparation, come to the Lord’s supper?

A172: One who doubteth of his being in Christ, or of his due preparation to the sacrament of the Lord’s supper, may have true interest in Christ, though he be not yet assured thereof; and in God’s account hath it, if he be duly affected with the apprehension of the want of it, and unfeignedly desires to be found in Christ, and to depart from iniquity: in which case (because promises are made, and this sacrament is appointed, for the relief even of weak and doubting Christians) he is to bewail his unbelief, and labor to have his doubts resolved; and, so doing, he may and ought to come to the Lord’s supper, that he may be further strengthened.

Judge Samuel Bayard, Esq., of French Huguenot descent, served as a ruling elder of the First (Nassau) Presbyterian Church of Princeton, New Jersey for 33 years. His Letters on the Sacrament of the Lord’s Supper (1822) also responds to the common anxiety shared by believers who feel that they are not in a position to come to the Table. Bayard offers these words of encouragement to those who so doubt of themselves:

My Dear Friend —

You acknowledge the weight of the obligation, and motives to obedience, stated in the preceding letters. You admit that Christians are obviously deficient in respect and gratitude to their Redeemer, if they willfully neglect to comply with his injunction, or abstain from institutions of his appointment. Still however you excuse your own delay in coming to his table, by alledging your unprepared state for this solemnity.

On this subject it is of great importance to form a correct opinion. Have you then ascertained, on scriptural grounds what is the preparation that is indispensible to a worthy communion? Do you imagine that nothing short of a state of sinless perfection, will authorize an attendance on the Lord's Supper; if so, you may indeed despair of ever being suitably prepared. — We are assured on the highest authority that “there is no one who liveth and sinneth not." — (Eccles. 7) In the heart of the holiest saint, how much indwelling corruption still exists! — No my friend, you must be content to come just as you are. The Lord Jesus ''came not to call the righteous, but sinners to repentance." You must come in the exercise of faith, and of repentance, and relying on the assistance of Divine grace; with a fixed resolution to conform in your life and conversation with the rules of the gospel. Availing yourself of all the aids prescribed for advancing in holiness; — namely, of prayer — of meditation — study of the sacred Scriptures, and self examination, you have no ground for apprehension that the blessing of Heaven will be withheld from the use of these appointed means.

But you object — "After using the means, how shall I ascertain with any certainty that I am qualified for an admission to this solemn ordinance? I see many attend it without scruple, whose lives are in truth a libel on the profession they make. They must be grossly deceived in regard to their own state, — and I ask myself, may not this in like manner be the case with myself."

My brother, while we avoid presumption we should study not to err from excess of caution. lf all Christians were to reason thus, how thin would the ranks of openly professed followers of the Lord Jesus, then be!

Though your life is below the standard of the gospel; it is stained by no crime. You are not grossly ignorant. You are not an unbeliever in Divine Revelation. You do not willfully indulge in any known sin. Come then, not rashly, but with humility, and with a firm resolution, (aided by strength from above,) that in obedience to your Saviour’s dying command, you will commemorate his death, by a frequent attendance on this consolatory ordinance.

“There are many truly devout persons, who deal more seriously with themselves than with any one else, and from dejection or mistaken notions of duty some are disposed to render this Sacrament a mean of melancholy and discouragement instead of consolation and thanksgiving — they consider themselves as the chief of sinners, though they cannot fix on any great crime of which they have been guilty; and in consequence of this impression lose that cheerfulness of mind, and those pleasures which the gospel is calculated to impart.''

To such persons we may say — if men had been perfect the death of Christ would have been unnecessary. The means of grace are appointed for our advancement in holiness — the best of men have their infirmities; but the infirmities and weaknesses to which pious persons are exposed are their grief, against which they zealously contend. This ordinance is appointed to establish their faith, and to subdue every sin; such persons Christ affectionately invites to come to him for relief. “Come unto me all ye that labour and are heavy laden, and I will give you rest."

Consider these words of encouragement, and remember that the Lord’s Supper is not an ordinance in which only the perfect may partake, but a means of grace to establish the faith of sinners who know they are such. Read more of Samuel Bayard’s Letters here.

The Poetic Prayers of John Craig

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The 1769 autobiography of the Rev. John Craig (1709-1774), the Irish-American pioneer Presbyterian pastor who ministered in Augusta County, Virginia and elsewhere was originally titled “A Preacher Preaching to Himself From a Long Text of No Less Than 60 Years: On Review of Past Life.” The full text of this manuscript was included in Lillian Kennerly Craig’s Reverend John Craig, 1709-1774: His Descendants and Allied Families (1963), a valuable genealogical history, which was recently made available to the public domain via the Internet Archive, and recently added to Log College Press. It is a rich treasury of material, historical and devotional in nature, including Craig’s 1764 Farewell Sermon addressed to the congregation at Tinkling Spring of Fisherville, Virginia..

The editor has noted that Craig’s recorded prayers are poetic in nature.

Not intended by him to be blank verse, but that is what his beautiful prose really is. Reverend Craig was a gifted writer. I suggest that you rewrite aIl of his prayers in the form of blank verse.

Two particular prayers were rendered in blank verse by the editor.

O my God,
Perfect what Thou hast early begun in me.
Oh, let me lean upon Thee! Thou, Thou alone art the only
beloved of my Soul!
Keep my love stead to Thee,
and be Thou ever near me.
Drive away all my fears; give me true and saving faith in Thee,
and in Thy promises.
Strengthen, help and uphold me in life, and thro Death,
by the right hand of Thy Righteousness.
Forsake me not, or I am undone forever!
Save me or I perish! Oh grant these to me
for Christ’s sake.
Amen

And another:

Eternal and Almighty God, the Creator of the Universe,
who rules and over rules all the events therein,
Thou art my God by creation, and by dedication,
by preservation, and by personal covenant relation.
Make me Thine by renovation and sanctification.
And thro faith in Christ, make me one of Thy children,
precious in Thy sight.
Oh Heavenly Father in Christ,
I now praise Thee with all my heart!
Thou early won my love, and Thou hast been
the Guide of my youth. Thy love, care and bounty
never failed. And as a loving and tender parent,
Thou took notice of my pride, vice and folly,
chastised and corrected me, yet took not
Thy loving kindness from me. Ye delivered me
from the Gates of Death, from the grave’s cruel
and devouring mouth. Thou sanctify’d the corrections,
and brought me to a sense of sin. Thou humbled me
in mine own sight, brought me to repentance
and to a cheerful resignation to Thy will.

Thou brought me to serve Thee
how, when, and where Thou pleas’d to call me —
with a firm dependence on Thy promise of the Holy Spirit
to guide, support and comfort me.
Glory in the highest to my God!
who not withstanding all my shortcomings and backslidings
from Thee, hast not left me to myself,
but by various chastisements and kind restraints;
with many comfortable providence, and constant striving
of the Holy Spirit still calling after me,
”This day return, my backsliding child,
I will heal thy backslidings!”
O my God, for Christ’s sake, give, O give me a heart to say
”Behold I come unto Thee, for Thou art the Lord,
Thou art my God!”

Oh leave me not now when old age steals in upon me,
but hold me up with the right hand
of Thy Righteousness.
Wean my heart from the world and all its sensual pleasures!
Dearest Lord,
Arm me to meet the king of terrors with courage;
he is Thy captive, and Thy messenger.
Let his sting and terror be taken away;
let him be the welcome messenger at Thy command
to call me from a world of misery
to Thy kingdom of Glory, purchased by Thy Blood —
for all that believe in Thy Name!
There I shall be one monument of Thy richest mercy,
to the eternal Glory of Thy free Grace,
of Thy unmerited Grace to sinners of whom I, even I
am Chief. But yet I am Thine!
O, Save me for Thy Glory’s Sake
Amen.

The present writer has taken it upon himself to follow the editor’s precedent and to put another of Rev. Craig’s prayers into blank verse (without changing the spelling) as follows:

O Father of Mercy,
ye Foundain of all Good, make me truly thankful to thee
for that mercy, goodness, and care thou hast taken of me --
especially in my days of foolish childhood and youthful vanity.
O remember not the errors of my youth,
but forgive them all for Christ’s sake, and in Him now
accept me a poor, guilty sinner.
Oh give strength and courage now, when Nature fails,
to fight the good fight of faith and to finish my course with joy;
not fearing even the King of Terrors thro Christ his Conqueror,
the Captain of my Salvation, the foundation of all my hopes,
and the Purchaser of present comfort and future joy and Glory for me,
and for all that truly believe in his name!
Make me faithful unto death so that I may truly expect life from thee!
And to ye, Three-in-one, thro Christ,
be all Glory, now and thro Endless Eternity.
Amen.

Further editing of the poetic prayers of John Craig might result in a devotional work not unlike the Valley of Vision on a smaller scale. For now, this brief introduction to Craig’s personal writings — indeed, the soliloquy of a soul crying out to God — may serve to whet the appetite of those who share Craig’s spiritual hunger for his beloved Christ.

How do we know what the Log College looked like?

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After the closing of the Log College in 1746, there was a gap in the historical memory of what the actual building used by William Tennent, Sr. to teach the next generation of American Presbyterian ministers looked like. Mary Tennent explains:

Until the close of the 19th century, it was thought that no likeness of the school existed. The sole reference to its appearance occurred in George Whitefield’s journal dated 1739 when he visited Neshaminy, that it was built of logs and was “twenty feet long and nearly as broad.” Around 1889, Dr. Thomas Murphy while engaged in writing a history of the “Log College Presbytery” (New Brunswick) learned otherwise through a rather unusual circumstance. (Light in the Darkness: The Story of William Tennent, Sr. and The Log College, p. 35)

We turn now to Murphy’s own account, published in The Presbytery of the Log College; or, The Cradle of the Presbyterian Church in America (1889), pp. 484-486, along with the first known visual representation of the original Log College.

In the journal of the Rev. George Whitefield record is found which states that the Log College was a structure built of logs, and that its dimensions were twenty by eighteen feet. Beyond this simple notice and the name it has ever borne, the appearance of the building has thus far been a mystery. No picture, or description even, has been supposed to be in existence. This makes the discovery of what is the frontispiece of this volume an event the value of which only the antiquary can appreciate. It is a discovery for which the author is indebted to Dr. W. S. Steen, a gentleman well known in San Francisco, Cal., member of the Calvary Presbyterian church of that city and for years superintendent of one of its Sabbath-schools, also an eminent mineralogist and assayer.

While engaged in geological and kindred pursuits at the Yuba mines, in California, he made the acquaintance of a man named Wilson, a pious and intelligent miner, in whom he became greatly interested. Both being natives of Pennsylvania and members of the Presbyterian Church, they would seek refuge on the Sabbath in the forest from the noise and profanity of the mine, and there study the Bible. On these days Wilson related his previous history. He was of pious ancestry in Eastern Pennsylvania. A grandfather had importuned him to study for the ministry of the Church of his forefathers, and among other inducements had presented him with a Bible in which there was a picture of "the first college established in this country for the training of young men for the Presbyterian ministry." It looked as if it had been an illustration from an old pamphlet or had been sketched by some bright youth of the institution. The building was small and rude, of logs, and located in Eastern Pennsylvania among the Presbyterians. On this picture, as a reminder of their faroff home, the two had gazed times without number. Dr. Steen came to have it so fixed in his imagination and memory that he could recall it with the utmost vividness. Failing by correspondence to find either Wilson or the Bible, at the author's solicitation he described the picture so exactly that the designer had no difficulty in reproducing it with the utmost accuracy. Of this the doctor has given the accompanying certificate, with the liberty of making it public:

"I do hereby certify that the accompanying engraving is an exact reproduction of ‘a picture of the first college building in this country for the education of young men for the ministry of the Presbyterian Church in Eastern Pennsylvania, and which was constructed of logs,' which I very frequently saw in the Bible of a pious miner of the Yuba mines of California, and which he had received as an heirloom from a grandfather whose ancestral home was in that region of the State.

"W. S. Steen,
"San Francisco, Cal."

In addition to this certificate, there are three corroborative circumstances which leave no question but that we have here an actual likeness of the original Log-College building: (1) The picture is so unique with its two tiers of windows, so unlike the traditional log house, that the building evidently had some special purpose; (2) The grounds around the building, as seen in the larger original picture, are precisely like the existing grounds around the site of the Log College; (3) In the original picture was the form of a man standing in front of the door, which in the position, dress and mode of wearing the hair bore an unmistakable likeness to the existing pictures of William Tennent. All these peculiarities Dr. Steen described before he had seen the likeness of Tennent or knew anything else about the Log College.

There can, therefore, be scarcely a doubt but that in this picture we have a correct representation of the original Log-College building, and so a treasure of the greatest value.

Thus, from the pen of Thomas Murphy we have the story of how this famous picture of the Log College was re-discovered in the late 19th century. It fires the imagination even today to think about how such a humble log cabin school left such a valuable spiritual legacy. We are thankful for the providence of God in the re-discovery of this illustration, but even more for the spiritual blessing to the church which it represents.

A "rainbow round about the throne" in the thought of B.M. Palmer

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And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. (Rev. 4:2-3)

Sometimes a recurring theme is evident in the writings that an author leaves behind in their several works. One such theme to be found in the sermons and other literature produced by Benjamin Morgan Palmer — whom his friend Theodore L. Cuyler once described as “the prince of Southern preachers” — is that of “a rainbow round about the throne” of Jesus Christ.

What did this particular double symbol from the vision of John the Apostle signify to this Southern Presbyterian theologian? To answer that question, let us first take note of some examples of this reference which appear in his various published works.

• And with such a champion might not the rainbow of the ancient glory once more encircle the throne of David? — Christianity, the Only Religion for Man: A Discourse (1855)

• What glory too surrounds the Church! an outer halo, a second rainbow to that which, like an emerald, John saw round the throne! She is the body of Christ, the bride, the Lamb's wife, whose "beauty" the "King hath greatly desired." — Opening Sermon at the First General Assembly of the Presbyterian Church of the Confederate States of America (1861)

• He, who sits enthroned beneath the emerald rainbow, smiles upon us from out the dark cloud, as he writes against it the hour of deliverance. — A Discourse Before the General Assembly of South Carolina on December 10, 1863 (1864)

• 2. This Mediatorial supremacy explains to us also the intermingling of mercy with providence. What an exquisite symbol of this was afforded in one of the earliest of John’s visions in Patmos! “And immediately I was in the Spirit; and behold a throne was set in heaven, and one sat on the throne. And He that sat was to look upon like a jasper and a sardine stone; and THERE WAS A RAINBOW ROUND ABOUT THE THRONE, in sight like unto an emerald.” (Rev. iv.2, 3.) It is the emblem of mercy, and gives assurance of the staying of wrath. How easy to comprehend it, when it is the author of grace who executes justice, and who covers its claim with a perfect obedience He himself has rendered! Hence, the extension of common mercies to the guilty no less than to the righteous. It is under the administration of Him who “maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” (Mat. v.45.) — “Christ’s Universal Dominion” (Sermon preached on May 10, 1877) in Sermons, Vol. 2, p. 393

• I have this to Him for, the greatest of all His mercies, and then for this, that He gave her to me so long. The memories of almost half a century encircle me as a rainbow. I can feed upon them through the remainder of a short, sad life, and after that can carry them up to Heaven with me and pour them into song forever. If the strings of the harp are being stretched to a greater tension, it is that the praise may hereafter rise to higher and sweeter notes before His throne — as we bow together there.” — Letter from B.M. Palmer to Theodore L. Cuyler after the death of Palmer’s wife (1888), in Theodore L. Cuyler, Recollections of a Long Life (1902), p. 223; and Thomas Cary Johnson, The Life and Letters of Benjamin Morgan Palmer (1906), pp. 526-527

• In addition to all this, consider what it imports to the child of God that the whole administration of providence is committed to him who has redeemed his soul from death. The dispensations of providence are often dark and forbidding, and they seem to frown upon us when we regard them only as issuing from the hand of “the unknown God.” No wonder that the crushed heart cries out from the depths, “Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies?” But how soon is seen “the rainbow round about the throne,” when we view our Priest-King seated beneath its blessed arch, dispensing grace to help in every trial and in every sorrow! — Theology of Prayer (1894), p. 283

Chiefly, we may also take note of this sermon by Palmer: The Rainbow Round the Throne; or, Judgment Tempered With Mercy: A Discourse Before the Legislature of Georgia, Delivered on the Day of Fasting, Humiliation and Prayer (1863). From the text (Rev. 4:2-3), Palmer argues thus:

But the most remarkable feature in this scene is "the rainbow round about the throne," with its predominant green so refreshing to the eye, "in sight like unto an Emerald." This symbol, purely historical in its character, admits a more certain interpretation than the two which preceded. You remember that after the deluge God set his how in the clouds, a sign of the covenant into which he had entered with Noah, the second father of our race, and a seal of the promise that he would not again destroy the Earth, with a flood. From that day, the rainbow has been recognized as problem of mercy, and of mercy returning after judgment….Henceforth it is an integral principle of the Divine government, seated by the side of law in its administration both in Heaven and on Earth — and God shall rule forever over the redeemed, not simply as a king over his subjects, but as a father over his sons. If then the primary design of God in the creation of man be the revelation of his grace, surely this grace must interpenetrate his entire history. The record may vindicate the supremacy of law, but of law as it is tempered by mercy. He who sits upon the throne may be look upon like a jasper and a sardine stone; but he will sit and reign beneath the sign of the emerald rainbow. 2. The union of mercy with judgment in the government of this world, is more determinately proved by the fact that the whole administration of Providence is specially committed by the Father to his son, Jesus Christ….Upon the dark back-ground of the cloud which now hangs so low and drenches it with sorrow and with blood, can we discover the sign of the rainbow, the emblem of mercy and of hope? To these questions, I will return the long-pondered and deeply cherished convictions of my own heart: and may God help me this day “to speak comfortably to Jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned, and that she shall receive of the Lord’s hand double for all her sins”!

Consistently throughout his life, B.M. Palmer made reference to the double symbol of the throne encircled by a rainbow, a reference to Jesus Christ, whose government is that of both justice and mercy. It was, for Palmer, a “long-pondered and deeply cherished” conviction that the mediatorial rule of Christ brings together mercy and judgment (Ps. 85:10; 101:1).

The method of grace is perfectly safe for the sinner, because it never presents God in contradiction with himself. The language of grace is at the same time the language of law. The reconciliation between them is complete; for “mercy and truth are met together; righteousness and peace have kissed each other: truth shall spring out of earth, righteousness shall look down from heaven.” (Ps. lxxxv.10, 11.) Justice, no less than mercy, is the guardian of the believer’s hope and all the divine attributes unite to lay the ground of his assurance of eternal life. — Theology of Prayer, pp. 186-187

From the double symbol of the “rainbow round about the throne,” Palmer himself has been comforted during times of personal and national troubles, and on the basis of such comfort Palmer was enabled to encourage and strengthen others. May this thought be a comfort to readers today — that He who rules and governs over all from his mediatorial throne of justice and judgment does so encircled by a rainbow of hope and mercy. His royal throne is a mercy-seat!

Pattillo's Geographical Catechism

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When John Chavis — the first African-American Presbyterian ordained as a minister in the United States (licensed on November 19, 1800) — engaged in his secondary schooling in preparation for the ministry, he studied first under the Rev. Henry Pattillo (1726-1801), and then at Princeton under the Rev. John Witherspoon (1723-1794), both Scottish-born American patriot Presbyterian ministers and educators. It is to Henry Pattillo that we look today — who himself studied under the Rev. Samuel Davies — to take note of a memorable work which he produced, which is thought to have made a deep impression upon Chavis, who also was a patriot who served in the American War of Independence (as did Pattillo; Witherspoon signed both the Declaration of Independence and the Articles of Confederation).

That notable work was titled A Geographical Catechism (1796), the first textbook ever published in North Carolina. It constitutes an attempt to educate farmers and young people about the world around them, including the celestial world. Further, it introduced its readers to world history and culture, taking particular note of the newly-formed United States of America, and the other major nations of the earth. This overview, given in question-and-answer format, was produced with an explicitly Christian worldview, aiming to inculcate in its readers a desire to glorify the God of creation, providence and redemption.

The scientific descriptions given by Pattillo for the world of nature reflect the current understanding of his day. Four continents are described, as well as seven planets in the solar system (the furthest away from the sun being known to Pattillo as “the Georgian Planet” — or, as we know it, Uranus).

His praise of the United States is high indeed. Answering Q. 104, he describes the United States as a “terrestrial paradise,” sketching its history from the arrival of Christopher Columbus, but focusing chiefly on the late conflict with England, summing his thoughts thus:

A general treaty took place, in which Britain acknowledged the independence of the American States, which the other nations of Europe did soon after. A constitution was formed by the united wisdom of our country, which after some time was adopted by all the states. Under its happy influence they have flourished ever since in peace, prosperity and reputation and the population of our western territory has never been equaled since the first ages of the world.

O fortunatos nimium, sua si bona norint Americanos! Virgil

Pattillo’s description of comets in space proceeds — encouraging his readers to follow this example — from the scientific to the doxological.

No part of God's works that have come to my knowledge, astonish me more than the infinite wisdom, foreknowledge and divine art of the Deity, in throwing from his creating hand more than 40 enormous globes, whose paths oppose and cross each other for thousands of years, in every direction, without the rapid fiery comet once touching or interrupting a single planet? which must have frequently happened had the planet been in that part of its orbit in which it was before the cornet passed, or would be soon after. Adore ye sons of men, and in humble gratitude acknowledge the power, wisdom and goodness of GOD! If he is thus tremendous in one of his works, who can stand when HE ariseth? Make peace with him whilst thou art in the way; for he is as gracious to returning penitents, as he will be terrible to the sinner in his crimes (A. 72).

Descending from the heavenly realm to the terrestrial, Pattillo still focuses the attention of the reader on the God who made all:

Q. 90. Having surveyed wonders sufficient to bring an infidel to his knees, and to animate the devotion of the most devout; may we now return to Geography, if any thing on our globe be worthy of notice, after the more illustrious scenes we have passed through?

A. It is true our world is but a speck in the creation, and yet it has wonders of power and wisdom belonging to it, sufficient to employ the deepest researches of the wisest of men, and fresh wonders discovered every day; and it has one thing to glory in, above all the creation of GOD.

Q. 91. What is that pray?

A. It is that great gospel truth, GOD so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. A world thus redeemed, is well worthy of our notice. We return then to Geography, or that description of countries, cities, and seaports, without the knowledge of which, no person can read a news-paper, nor follow a traveller by sea or land.

Chavis’ biographer states that it was “the Presbyterian view” indeed “that all knowledge is a part of God’s providence” (Helen Chavis Othow, John Chavis: African American Patriot, Preacher, Teacher, and Mentor (1763-1838), p. 39). By summarizing the basic knowledge of the world of creation and providence for his students, including John Chavis, Pattillo made an enormous contribution to the godly education of students in North Carolina and Virginia. Chavis is an important part of that legacy, because it reflects a desire on the part of the teacher to have all of his students, of whatever skin color, in the words of the great astronomer Johannes Kepler, “think God’s thoughts after Him.”

Girardeau's "Flower of Hope"

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Chapter 11 in George A. Blackburn’s The Life Work of John L. Girardeau, D.D., LL.D.: Late Professor in the Theological Seminary, Columbia, S.C. (1916) gives a guided tour of the poetry produced by the great Southern Presbyterian theologian. One representative poem given for purposes of devotional meditation today is his poem “The Flower of Hope.”

The Flower of Hope

When Eve, our first mother, forlorn,
Was banished the garden of God,
She plucked at the root of a thorn
A flower be-sprinkled with blood.

And we, the sad children of Eve,
May find the same blood-tinctured rose;
The emblem of Hope when we grieve,
Midst thorny afflictions it blows.

It blooms in the chamber of woe,
Where widows are drooping the head.
And little ones timidly go
A tip-toe to gaze on the dead.

It grows where the stormy winds rave
In this valley of sin and of gloom;
It springs from the mould of the grave,
And twines rounds the gates of the tomb.

Dear Fanny, ‘tis faith in the Cross
Which causes this flower divine
To bloom in the sepulchre’s moss;
Its promise of glory be thine!

Moses D. Hoge on "The Cotter's Saturday Night"

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One of Robert Burns’ most beloved poems is the word picture of family worship that constitutes his 1785 “The Cotter’s Saturday Night” (the full text can be read here). The scene was portrayed as a painting by William Kidd (c. 1850). This portrayal also served as inspiration for Moses Dury Hoge in an “unpremeditated address delivered before the Conference of the Evangelical Alliance” in Copenhagen, Denmark, in 1884. Philip Schaff asked Hoge to deliver this address (which is also reproduced in the appendix to Peyton Harrison Hoge’s Moses Dury Hoge: Life and Letters) at the very last possible minute, but it proved to be a memorable and profitable deliverance on the subject of “Family Religion.”

After quoting lines from William Cowper, Hoge moved on to discuss Burns’ memorable poem:

And as one quotation suggests another, you, my friends from another land, will allow me to remind you of the hallowed scene depicted by one of the greatest bards, not only of Scotland but of the world — the picture of "The Cotter's Saturday Night," when the family, gathered for the evening worship, formed a circle around the fireside, and when the old patriarch, having read a portion from "the big ha' Bible," and all together having sung a psalm, borne upward by "Dundee's wild warbling notes," or "plaintive Martyrs" or "noble Elgin" —

"Then kneeling down to Heaven's eternal King,
The saint, the husband and the father prays.
Hope springs exulting on triumphant wing.
That thus they all shall meet in future days,
No more to sigh or shed the bitter tear.
Together hymning their Creator's praise,
In such society, yet still more dear,
While circling time moves round in an eternal sphere."

There is a picture of family worship whose outlines will never grow dim, and whose colors will not fade.

Well was it said, "From scenes like these old Scotia's grandeur springs," and as long as piety in the household continues to be the characteristic of the life of the people of any land, it will never be with out the patriot soldier to defend its rights, or the patriot bard to sing its glories. Then let family worship open the gates of the morning with praise, and close the portals of the day with peace; let the children grow up under the hallowing influences of household piety, and these salutary impressions will never be effaced.

Words to consider on a weekend over a century later. “…but as for me and my house, we will serve the Lord” (Joshua 24:15).

A Wedding Poem by Samuel Doak

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It was on October 31, 1775 that Samuel Doak married Esther Houston Montgomery. The diary of this pioneer Presbyterian minister and educator records a poem that he wrote on this special occasion. It can be found in William Gunn Calhoun, Samuel Doak, 1748-1830: His Life, His Children, Washington College, pp. 25-26 (available at our Secondary Sources page).

The hour is come, we join our hands,
And bind ourselves in wedlock bands,
In presence of Almighty God to vows perpetual.
There we read: — ‘Tis past.
Then first of all we pray
That God may bind our souls to-day
In bonds of everlasting love;
Commenced below; improved above.
Then whilst our moments wing heavenward
And bear us to heaven the final day
O may each heart be true
In honor of our Saviour God
Nor accustom our unhallowed list
Nor glittering stores of worldly dust
Not all the tempting arts of man
Could then our hearts cement in one.
Great God, our witness, ‘Twas thou that joined
Our hearts and hands, and formed our mind
For social intercourse; then may
Our souls as one here — join to pray.

What a treasure we possess: George Howe on the great gift of God given to us in the Scriptures

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The Westminster Assembly when describing the Holy Bible spoke of “the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man’s salvation, [and its] many other incomparable excellencies” (WCF 1.5).

Noted Southern Presbyterian minister George Howe, taking for his text Psalm 19:7 (“The law of the Lord is perfect, converting the soul”), preached a sermon in 1862 before the State Bible Convention of South Carolina in which he outlined the “Characteristics of the Bible.” He aimed to remind his hearers of both the outward excellencies and the infinite spiritual value of the great Book given by God to His people. How we ought to treasure such a gift and not take it for granted!

“Adhering closely to our text,” Howe says, “we should show that the word of God is perfect and so possessed of every desirable attribute…” It is a book like no other on earth for its age and endurance, its historical and literary significance, its poetic eloquence, the spirit of opposition which it engenders, and many other noteworthy aspects, according to Howe. But most especially, he adds, it is a book of redemption. The story of creation and the fall lays the groundwork for the grand theme of the Holy Scriptures: God’s gracious dealings with man in sending a Savior to redeem His people from their sins.

From the eternity past to the final consummation, and beyond, into the eternity to come, there is presented to view one illustrious personage, the Seed of the Woman, the Angel of the Covenant, the Messianic King, the eternal Word, the Son of God, the Desire of Nations, the Lamb in the midst of the throne.

The Holy Bible is the Word of God, and its directs its reader to give glory to God, pointing us to Jesus Christ, the eternal Word, our great Redeemer. The Book of Life is a Book of Hope, and as such, “It administers strength to the tempted, courage to the weak, hope to the desponding, comfort to the bereaved, and enables the dying to cry, ‘O Death, where is thy sting; O Grave, where is thy victory!’” Multitudes still lie in darkness, lacking these Scriptures. Therefore, “Precious is the boon God has given you, precious that which you are offering to men of every degree. You give to them God’s gift to you.”

God’s promises are a sure foundation upon which we may rest our faith. And His faithful Word teaches that no matter how dark it may seem, the victory belongs to Jesus Christ. It is on this basis that Howe concludes his sermon with the encouraging lines of Scottish Presbyterian poet Robert Pollok, who authored The Course of Time:

How fair the daughter of Jerusalem, then!
How gloriously from Zion hill she looks!
Clothed with the sun, and in her train the moon,
And on her head a coronet of stars,
And girdling round her waist, with heavenly grace,
The bow of mercy bright; and in her hand,
Immanuel’s cross, her sceptre and her hope!
Desire of every land! The nations come
And worship at her feet; all nations come,
Flocking like doves;
The East, the West, the South, and snowy North,
Rejoicing meet, and worship reverently
Before the Lord in Zion’s holy hill;
The desert blossoms and the barren sings,
Justice and Mercy, Holiness and Love,
Among the people walk; Messiah reigns,
And Earth keeps jubilee a thousand years.

God’s precious promises, His sure Word, are a treasure meant not for hiding under a bushel, but for sharing. The gift given to us, is a gift for us to give to others, including those in lands which presently lie in spiritual darkness. Such is the missionary-minded message of George Howe. Therefore, let it not be said of us that the Word was thus fettered, but rather, like Martin Luther, may we proclaim it in word and deed, and so glorify our God.

I simply taught, preached, and wrote God’s Word; otherwise I did nothing. And while I slept, or drank Wittenberg beer with my friends Philip and Amsdorf, the Word so greatly weakened the papacy that no prince or emperor ever inflicted such losses upon it. I did nothing; the Word did everything.

Encouragement from W.P. Jacobs

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Presbyterian minister and founder of Thornwell Orphanage William Plumer Jacobs (named for the adoptive father of his mother, William Swan Plumer) was also a poet as evidenced by the various compositions found in his diary and published in journals. The following is one such poem found in William Plumer Jacobs: Literary and Biographical, p. 126, edited by his son Thornwell Jacobs, also a poet.

ENCOURAGEMENT

Heaven helps the brave.
Be strong then, brother, in the war of life
'Een to the grave,
If thou wouldst conquer in its boist'rous strife.
Dost thou despair?
Go then to him from whom all courage flows,
In lowly prayer: —
Gain strength to deal 'gainst sin thy
Fiercest blows.

Not by thy might.
Canst thou e'er be victorious in this war.
But God and Right
Thy only sure and trusty weapons are.

May these lines serve as an encouragement to you, dear reader, on this Monday morning.

George Duffield asks, "Who should be our rulers?"

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When a committee headed by Benjamin Franklin was formed to prepare a Constitution for the Commonwealth of Pennsylvania in 1776, Bishop William White was called upon to lead in prayer, while Presbyterian minister (also chaplain to the Continental Congress) George Duffield II (1732-1790) drafted an essay outlining Biblical principles for the selection of civil magistrates to aid in the work. He added brief remarks to the essay in 1787, but it was not published until his grandson, George Duffield V (1818-1888), included it in his The God of Our Fathers: An Historical Sermon (1861).

The title — Who Should Be Our Rulers? — is immediately expanded upon with this question:

Query. — May a community of professing Christians, of right require any profession of the Christian faith of those appointed to bear rule among them, previous to their admission to office, or make a profession of Christianity, a suspending term of their being admitted to any of the principal offices in the state?

Answering in the affirmative, Duffield offers seven reasons to explain.

1. Officers in the State are to be considered as the servants of the public, employed by the Body, to perform certain services for them, and for which service, they receive that reward or hire, which the community agree to give; though officers are the servants of the State, it is yet the highest honor the State can confer on any of its members, to repose confidence in them, to transact for them the public concerns.

2. No man, or set of men, has any natural right to any office in the State, more than he has a natural right to oblige or demand his neighbor to hire him to perform any service he has to do, and consequently none of his natural rights are in fringed — if the community think proper not to employ him, more than the farmer infringes on the natural rights of the laborer, when he chooses to employ another rather than him.

3. Every community has an undoubted right to choose whom they will employ, to perform any service for them, equally as the farmer has, to choose whom he will employ to perform any labor for him. And as they have a right to choose as they please, whom they will employ — So,

4. They have for the same reason, an equal right to make such regulations as they see proper, respecting the persons they will agree to employ in their service, so that these regulations infringe on no man's natural right, nor inflict any penalty on those they may not think proper to employ.

5. For a society of professing Christians, to agree to employ none in any of their principal offices of service in the State, but such as profess Christianity, appears to be no more than a proper mark of respect paid to themselves, as a body, and to the Christian religion they profess, and cannot therefore, in that point of view be condemned. Whereas, on the other hand, to act a contrary part, must appear in the eyes of the far greater part of the community, treating Christianity with a degree of neglect, and has a direct tendency to sink it lower in the public esteem, and induce many through the influence, a connection of ideas has on the mind of man, to hold it on a par with Infidelity, in other respects as well, also, as in that wherein they would thus see it placed by the Constitution of their government.

6. Good morals are essentially necessary to the health and prosperity of the State. Whatever measure therefore, appears best adapted to preserve and promote the morals of the state ought to be embraced. Christianity is much better calculated to preserve and pro mote good morals than infidelity; as much therefore, as Christianity is better calculated for this great essential purpose, so much more advisable and prudent it is, to have Christian magistrates and officers, rather than infidels, especially when we consider,

7. The experience of all ages has confirmed the observation, that the principles and practice of superiors, and especially of rulers, have great influence on those of inferior rank; as in the history of the Jews; the complexion of the people at large, as either moral or profane, may generally be known by adverting to the character of the rulers that were over them, and it is ever to be expected, that every man will endeavour according to his opportunities for that purpose, to promote the sentiments he himself has embraced, and induce others to join him in practice.

These reasons being given, our author surveys some of the Scriptures that have bearing on how rulers should rule and how they should be selected. After highlighting Proverbs 14:34 (“Righteousness exalteth a nation…”), the Scriptural characteristics of a king (chief magistrate) given in Deuteronomy 17 are identified:

1st. He is to be of their Religion, that is a Jew, incorporated in that body and professing the Jewish Religion, no matter of what tribe or order, save only that none of the tribe of Levi, are to be chosen. This is all the exception made, and it is a good exception, still, nor will any of the clerical order desire it, unless they have forgotten the apostolic injunction, "Give thyself wholly to these things," 1 Tim. 4:15.

2d. He is to study the word of God, for though the expression, (Deut. 17:18,) has a special reference to the judicial law of that people, it cannot with propriety be restricted to that. It was the whole law which was with the priests and Levites, but this was the whole of the Divine Revelation, is still of excellent use to form even the highest officers of the State, for a faithful discharge of their trust to the commonwealth as well as to form the individual for usefulness here and glory hereafter.

3d. He was to learn to fear the Lord — but how is this most likely to be obtained to have rulers that are taught to fear God? Is it by choosing Infidels or by choosing Christians?

4th. He was to set an example to the people — and this example was certainly not for nothing, but that it might have influence; it was therefore as much the people's duty to observe and follow the example of their rulers, as it was theirs to set it. But what example shall we expect from Infidels? Are they likely to walk in the law of the Lord? &c, or ought we to choose examples of infidelity to set before us and our children to copy after?

More Scriptures follow:

A second direction from the sacred pages, 2 Samuel 23, "He that ruleth over men must be just, ruling in the fear of God." This is an express command of God, and delivered in terms so general, as render it impossible to be restricted to the Jews, but equally designed for us as any other portion of Sacred Writ. And will any say that an Infidel answers to this character, or is likely to rule in the fear of God? The 101st Psalm is generally understood as descriptive of those the Psalmist, by divine direction, was determined to employ in the service of the State; and such are characterized, v. 6, by walking in the perfect way. But is it possible to suppose infidelity can be that "perfect way?" Or if the Psalm should be understood of domestic servants, will not the argument hold much stronger with respect to those who are to serve the State?

In Isaiah 49:23, it is promised among the singular blessings that shall attend Christian States in the day of their greatest prosperity, that their rulers shall be "nursing fathers," &c, to the Church of Christ. But are Infidels likely to be these nursing fathers? Or when we know God generally accomplishes ends in the way of means adapted to these ends, shall we use the means that are most directly opposed to it, in order to obtain the so valuable and desirable ends?

He also considers several objections in favor of complete separation of church or state, that is, things civil and things religious. This leads to a discussion of the place of the Sabbath, which is part of the moral law of God.

It is said the Church and State ought to be kept entirely separate, and no connection admitted between things civil and religious, as they have no connection in nature, and many mischiefs have flowed from blending them together. If this be so, then great care must be taken to establish nothing of morality, for this is one grand essential constituent of religion, which consists in loving God supremely and our neighbors as ourselves; doing to all men as we would wish them in like circumstances to do to us. If any say the good of society requires this, I answer this is only giving up the position, and saying that though civil and religious things are to be kept entirely apart, they are yet in many things so inseparably connected that it is impossible to separate them one from the other. If this be so, we can then have no Sabbath established in any State, however composed entirely of professing Christians, unless it be somewhat of a political Sabbath, and entirely dissimilar to the word of God, for as the observation of a Sabbath is a part, and that a very material and foundation part of true Religion — for any State, therefore, to establish the observation of a Sabbath, is so far to blend Religion with their civil constitution; which, according to the above position, ought by no means to be done, but the two be kept entirely separate from each other. Nay, further, as the observation of a Sabbath is a part of revealed religion, and depends entirely on the divine authority of that revelation which enjoins it, we cannot establish the observation of a Sabbath without previously admitting, and equally establishing the divine authority of that revelation on which the Sabbath depends. We must, therefore, inevitably either admit and establish in our civil constitution the divine authority of the Scriptures, or we must utterly reject the Sabbath from amongst us, save as any one may choose of his own accord to observe the day. There is no alternative in the case. Admit, then, the Sabbath rejected, as on the above position it absolutely must be, and no one obliged to observe it, I leave it to any man who has observed how difficult it is with all the care that can be taken to have a Sabbath observed, I leave it to him to judge what our situation in a few years will be. Whether we shall be likely to have a Sabbath among us at all, but in this respect be purely heathen, and the Sabbath entirely gone, though the wisest and best of men in every age have esteemed the observation of the Sabbath of essential use to promote not only piety towards God, but morality toward men, and the great good of society; and God himself laid it down as a first grand foundation principle in the Jewish constitution, instantly after bringing them forth out of Egypt. The truth of the case is, it is impossible to run a line of distinction between things civil and religious, so as to separate the one from the other, in any civilized State. They are in many respects what God and nature have joined together, and man may not put asunder.

Duffield concludes with this thought:

I shall close my remarks on this subject at present with observing, old customs and institutions with which we have long been acquainted are like old friends, whom we shall not hastily cast off, without weighty reasons urging thereto. We have tried now for near a century an institution, the same in sub stance with that above pleaded for, formed by the celebrated founder of this State. No inconvenience has ever arisen from it. It has obtained universal esteem, is interwoven into our earliest thought of the matter, and grown up with our judgment; under this the people will feel themselves contented and happy; whether the case will be the same with the proposed alteration is greatly to be questioned, or rather the negative is certain, and the experiment, if made, will but too probably in its consequences verify in the State of Pennsylvania the Prophet Hosea's remark, (8:3-4) — "Israel hath cast off the thing which is good, they have set up rulers but not by Me."

Eleven years later, in 1787, also in Philadelphia while the national Constitutional Convention performing its work, Duffield remained of the same opinion:

The above piece was written at the time of forming the Constitution of the State of Pennsylvania, and though I wish to exercise all the charity I can for all mankind, and abhor the idea of subjecting any person to any, even the least injury on account of his religious sentiments or tenets in things pertaining to another world, so that he behave himself as a good citizen, yet, on a calm review of the case, at this distance of time, I cannot but think the arguments here adduced have weight, and that, on the whole, it is the safest line of conduct. - Philadelphia, Sept. 5th, 1787

We note that the 1776 Constitution of the Commonwealth of Pennsylvania contains but one religious test for public office. Elected state representatives were required to swear to the public before they could be seated in the general assembly:

I do believe in one God, the creator and governor of the universe, the rewarder of the good and the punisher of the wicked. And I do acknowledge the Scriptures of the Old and New Testament to be given by Divine inspiration.

A similar provision has been retained in each of the following (1790, 1838, 1874 and 1968) governing constitutions of the Commonwealth of Pennsylvania:

No person who acknowledges the being of a God and a future state of rewards and punishments shall, on account of his religious sentiments, be disqualified to hold any office or place of trust or profit under this Commonwealth.

Perhaps Duffield’s essay — authored for the benefit of the original Pennsylvania constitutional drafting committee and essentially affirming that religion is a necessary component of a good civil magistrate — provides us with a better understanding for the retention of this religious test for public office that Pennsylvania has kept even until the present day (although disannulled by a 1961 U.S. Supreme Court decision). Read the rest of this remarkable essay here to see what, if anything, Duffield has to say to the 21st century Christian citizen and civil ruler.

The Lantern that John Rodgers Broke

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Samuel Miller tells a story of his mentor and senior colleague, John Rodgers, and a lantern that he once broke as a boy.

It is generally known, that Mr. [George] Whitefield often preached in the open air; sometimes, because houses of worship were shut against him; and at others, because his audiences were too large to be accommodated in any ordinary building. In Philadelphia, he often stood on the outside steps of the Court-house, in Market-street, and from that station addressed admiring thousands who crowded the street below. On one of these occasions [c. 1739], young Rodgers was not only present, but pressed as near to the person of his favourite preacher as possible; and to testify his respect, held a lantern for his accommodation. Soon after the sermon began, he became so absorbed in the subject, and, at length, so deeply impressed, and strongly agitated, that he was scarcely able to stand; the lantern fell from his hand, and was dashed in pieces; and that part of the audience in the immediate vicinity of the speaker’s station, were not a little interested, and, for a few moments, discomposed, by the occurrence.

The impressions thus begun, were confirmed and deepened, and resulted, in a short time afterwards, as he hoped, when he was but little more than twelve years of age, in a saving knowledge and acceptance of Jesus Christ as the only refuge and hope of his soul; and in a cordial devotedness to his service.

From this period he resolved, if God should enable him, to devote himself to the service of Christ, in the work of the Gospel ministry.

Miller adds that there is more to the story.

A subsequent circumstance, connected with this event, and not less remarkable, is worthy of being recorded. Mr. Whitefield, in the course of his fifth visit to America, about the year 1754, on a journey from the southward, called at St. George’s, in Delaware, where Mr. Rodgers was then settled int he Gospel ministry, and spent some time with him. In the course of this visit, Mr. Rodgers, being one day riding with his visitant, in the close carriage in which the latter usually travelled, asked him, whether he recollected the occurrence of the little boy, who was so much affected with his preaching, as to let his lantern fall? Mr. Whitefield answered, “Oh yes! I remember it well; and have often thought I would give almost anything in my power to know who that little boy was, and what had become of him.” Mr. Rodgers replied with a smile, “I am that little boy!” Mr. Whitefield, with tears of joy, started from his seat, took him in his arms, and with strong emotion remarked, that he was the fourteenth person then in the ministry whom he had discovered in the course of that visit to America, of whose hopeful conversion he had been the instrument.

This fascinating account is derived from Miller’s Memoirs of the Reverend John Rodgers, D. D. (1813). Rodgers was such an important figure in colonial American Presbyterianism that this biography is a valuable window into the period as well as a portrait of the man. Take time to peruse its pages, and learn more about the boy who broke a lantern in his excitement at hearing the gospel preached, and later became a leading minister of the gospel in the early American Presbyterian Church.

Geerhardus Vos on the need for faithful creeds and confessions

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During the run-up to the 1903 PCUSA revision of the Westminster Confession of Faith, B.B. Warfield wasn’t the only prominent Princetonian expressing concerns about the potential risks to the church. Geerhardus Vos, in an exchange with Abraham Kuyper, the Dutch theologian, during the 1890’s, reveals his opposition to the planned revision.

This exchange — detailed in Danny E. Olinger’s recent biography, Geerhardus Vos: Reformed Biblical Theologican, Confessional Presbyterian (2018), and in James T. Dennison, Jr.’s The Letters of Geerhardus Vos (2006) [both available at our Secondary Sources Bookstore page] — was private, but he also addressed the matter publicly on a few occasions. One was his article on “The Biblical Idea of Preterition” (The Presbyterian, 70, 36 (September 5, 1900): pp. 9-10); another was "The Scriptural Doctrine of the Love of God” (The Presbyterian and Reformed Review, 13, 49 (January 1902): pp. 1-37). In the former article, Vos noted,

One of the gravest symptoms of the revision movement in the Presbyterian Church today consists in the absence of serious appeal to scriptural authority for the changes of confessional statement that are advocated….Consequently there is reason to fear that the spirit in which revision is sought forebodes greater evil to the church than any material modifications of the creed to which revision may lead. Even if the Calvinistic system of doctrine embodied in our standards were seriously mutilated in result of the present movement, so long as the great body of believers feel themselves in conscience bound to yield unquestioning faith to the Bible, there is always hope for a rehabilitation of the principles temporarily abandoned. But when once the sense of allegiance to the Word of God as the only authoritative rule of faith has become weakened, or while still recognized in theory has ceased to be a living force in the minds of believers, then the hope of a return to the truth once forsaken is reduced to a minimum.

See Olinger’s discussion of these articles, ibid., pp. 107-116, for a helpful analysis of the concerns that Vos had.

Furthermore, in 1896, Vos published his handwritten 5-volume Reformed Dogmatics in Dutch. As these volumes have been recently translated (they are not currently on this site), readers will find interesting his remarks from Volume 5, p. 41, on the value of faithful creeds and confessions.

There are many who deny to the church the power and right of making creeds, and think that to do so is in conflict with the sufficiency of Holy Scripture. Hence, too, there are many communions that hold to no confession, such as the Quakers, Darbyists, etc. One should grant that creeds are not absolutely necessary. A church, if one wishes to reason in the abstract, can exist without confessional documents, and has existed without such. These, however, were exceptional situations. It is impossible to guide someone through Scripture in its entirety or to ask him his opinions concerning the whole of Scripture. The essential things must be gathered together in order that the church may show how it understands Scripture in the light of the Spirit. The authority of these creeds is always bound to Scripture; they are susceptible to improvement, but may not be lightly revised, inasmuch as they are not a compendium of theology but the ripe fruits of the spiritual development of the church, sometimes obtained through a long struggle. A true revision does not tear down the old but explains and confirms it and further illumines it in connection with new times and circumstances. But it remains true that the Scripture is the norma normans [norming norm], the confession the norma normata [normed norm].

From these sources we learn both how Vos opposed the movement to amend the Westminster Confession of Faith, which succeeded in its goal in 1903, and why Vos valued sound confessionalism, viewing faithful creeds as a means to aid the church in its affirmation of what Scripture teaches on a systematic basis. It was precisely because of his view that Scripture is the only rule of faith and practice that Vos taught the necessity of creeds as subordinate to Scripture — to guard the exposition of those Scriptures by the church from error — and the danger of revisions when they sprang from preference as opposed to scriptural mandate.

John McDowell on Experimental Religion

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The Psalmist says, “Come and hear, all ye that fear God, and I will declare what he hath done for my soul” (Ps. 66:16). This verse is the basis for a sermon on “Experimental Religion” by the Rev. John McDowell (1780-1863) which is worth your time to read. It is Sermon No. 2 in The New-Jersey Preacher (1813), edited by George S. Woodhull and Isaac Van Arsdale Brown, and can be found on our site on the Compilations page.

J.C. Ryle once said, “Let us resolve to talk more to believers about the Bible when we meet them. Alas, the conversation of Christians, when they do meet, is often sadly unprofitable! How many frivolous, and trifling, and uncharitable things are said! Let us bring out the Bible more, and it will help to drive the devil away, and keep our hearts in tune. Oh, that we may all strive so to walk together in this evil world; that Jesus may often draw near, and go with us, as He went with the two disciples journeying to Emmaus!”

In like manner, John McDowell takes what the Psalmist has said and paints a picture of what “astonishing love” brings forth in the heart and by the tongue of the Christian who cannot help but speak of that which God has done in him and for him.

The Christian may say, "Come and hear, all ye that fear God, and I will declare he hath" called "my soul." — He saw me lying in the same mass of ruin with the rest of mankind. My mind was carnal, and it was enmity against him. I loved sin. I was walking with the multitude the broad way, which leadeth to destruction. God called after me. He gave me pious parents, who early dedicated me to him, and put upon me the seal of his gracious covenant; and who endeavoured by their prayers, their instruction, their example, and their affectionate reproofs and corrections, to bring me to a saving acquaintance with God, and divine things. But, although my conscience under these means frequently rendered me uneasy, still I continued a stranger to God; I wandered from him and loved to wander. — He cast my lot in a Christian land. He brought me within the hearing of a preached gospel. By this he called after me, day after day and year after year, instructing, inviting, warning, reasoning and expostulating with me, threatening me, and lamenting over me. But when he called, I refused ! when he stretched out his hand I disregarded. He poured out his spirit — many of my companions became serious I paused and became thoughtful. But still I loved sin, and soon said to my convictions, "go your way for this time, when I have a more convenient season, I will send for you." — He visited me with alarming providences; death snatched my friends from me, and disease threatened his approach to me. I trembled, I wished to die the death of the righteous; but I refused to give God my heart. I besought him to remove his hand from me, and promised amendment. He heard me, and granted my request; but I forgot his goodness and my promises, and returned to carelessness and sin. My heart became harder, my mind blinder, and my conscience less tender. O wonder of patience! that I was born with and not cut down in my sins!

The Lord would not give me up; but continued to call me, and sent his Spirit to accompany the call with his Almighty, and irresistible influences. Then, like the prodigal, I came to myself, and saw my wretchedness. I saw myself walking the broad way to destruction. I heard the law of God pronouncing its curses against me; and felt a load of guilt pressing down my soul into woe. Then my anxiety was excited in earnest; and I cried, "what shall I do to be saved." — I then feared that the day of grace might possibly be past — I read, and heard, and prayed, and reformed; but could find no comfort. I heard the law rigorously demanding satisfaction for the past, and perfect obedience in future. I heard of the gospel plan of salvation; but my mind was blind, I could not understand it. My heart was proud, and unwilling to submit — it was filled with unbelief, and I could not by faith lay hold of an offered Saviour. Ignorant of the deceitfulness of my own heart, I thought I was willing to give myself away to God; but that he was unwilling to assist me to make the surrender, or to accept the dedication. But he led me by a way that I knew not — he humbled my proud heart — he made me willing in the day of his power — he put his spirit within me — he took away my stony heart and gave me a heart of flesh — he enlightened my mind — he renewed my heart — he discovered to me the suitableness of the Saviour, and his ability and willingness to save. My heart approved of his character, and I was enabled to believe in him, and to receive and rest upon him for salvation as he is offered in the gospel.

Then was my soul comforted. "Old things passed away, and all things became new." The character of God appeared to me glorious and worthy of my highest love — his law appeared holy, just and good, and I loved it, and heartily desired to render obedience to it. — Sin appeared to me odious and I detested it, and loathed myself on account of it, and wondered how I could live in sin with delight, as I had done. Jesus appeared precious to me, "the chiefest among ten thousand," and "altogether lovely." He appeared a suitable, an able, willing, and compassionate Saviour; and I felt as though I could and did venture my soul upon him, and commit my everlasting interests into his hands; and I heard him in his word speaking peace to my troubled conscience, and promising to me everlasting life. O fellow-christian! what a season was this! after the gall and wormwood which I had been compelled to drink! It was a day of espousals — a season of love. "Then was my mouth filled with laughter and my tongue with singing,” Psalm 126:2. O the riches of divine grace! that such a wretch was arrested in his career to destruction, while he was stopping his ears against the voice of mercy! and hath been brought to a saving knowledge of himself, and of Christ!

Fellow-christian, you have experienced this same grace, though there may be shades of difference in the manner and circumstances of your call, and the exercises through which you have passed. Like me, you were once blind, but you now see — you were once dead, but you are now alive — you were once lost, but you are now found. Let us unite in admiring, adoring and loving God. Why were we guests? Why were we made to enter while there was room, while so many have perished, and are perishing in their sins ? We must ascribe it to the free grace of God. To grace we will give the glory — "Not unto us, O Lord, not unto us, but unto thy name give glory," Psalms 115:1.

Consider then the gracious work that God does in a sinner, which ought to well up in the heart of every believer as a fountain of gratitude. Our experiences will differ, but who can refrain from declaring the works of God in their life when God has done such great and wonderful things? God is exalted and praised, and our brethren edified and encouraged, when we thus speak.

In the conclusion of this discourse, we may observe from what has been said, that Christians need never be at a loss for conversation on experimental religion when they meet. The subject is inexhaustible. Even eternity will not exhaust it. And considering what great things the Lord hath done for his people, how can we belong to that number, if we seldom, or never w hen we meet, speak of these things to his praise and glory. Even the real people of God engage too seldom, and with too much indifference on this subject. Let them be humbled and excited by this subject more frequently to engage, when they meet, in conversation on experimental religion. Thus they will shew forth the praise and glory of God, and mutually edify and animate each other.

Read John McDowell’s sermon on “Experimental Religion” in The New-Jersey Preacher here in full, and be encouraged, be stirred up, then, dear believer, to speak of the things that God has done for you.

The Ordination Sermon of John Huss

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To set the record straight at the beginning, this post is not about the Bohemian Reformer John Huss (1369-1415). Instead, this story is about a 19th century Native American Presbyterian minister who shares the name.

In 2012, a new addition was made to the Cherokee Trail of Tears Historic Trail - the Fort Payne, Alabama Cabin Historic Site was designated as a landmark. This site marks the spot where a log cabin once stood; the cabin (pictured in the historic marker sign) was destroyed in 1946 and all that remains now is the chimney. Both were built, adjacent to the Wills Town Mission, by a Cherokee Presbyterian leader who, facing federal troops who were present to enforce the 1830 Indian Removal Act, voluntarily led 74 members of the Cherokee Nation westward in November 1837. The following spring that cabin was absorbed into the newly constructed Fort Payne, and the forced march known as the Trail of Tears began in earnest.

The man who built that cabin in 1825 was originally known as We-Cha-Lah-Nae-He, or “the Spirit” (or “Captain Spirit”). After his conversion to Christ that same year — a fruit of the labors of the Brainerd Mission, near Chattanooga, Tennessee — he took the name John Huss in honor of the aforementioned Reformer. It was in July 1833 that he was ordained as a Presbyterian minister. We have recently added his ordination sermon to the inventory of Log College Press, as well as additional writings by this remarkable man.

After leaving Alabama in 1837, he settled at Honey Creek, Oklahoma, where he helped to establish a Cherokee Bible Society and served as pastor — at the congregation newly-organized by Cephas Washburn and Samuel Austin Worcester in 1838 — until his death in 1858.

There is much that we wish we knew better about this intriguing man. This writer is grateful for the kindness of author James Barnes, who shared extracts from his forthcoming book Annie Spirit’s Cherokee History, 1826-1910, which marshals a great deal of the biographical facts known about Huss. A full-blooded Cherokee, he never learned English. The writings that we have were all translated by others. His portrait was painted 1844 by John Mix Stanley, the famous painter of Native Americans, but apparently the portrait was destroyed in the great fire at the Smithsonian in 1865.

The sermon prepared by John Huss for his ordination trial was based on Matthew 7:13-14: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” The translation of this sermon was prepared by Elias Boudinot (who also gave the charge at Huss’ ordination) and by Samuel Austin Worcester (Worcester, Boudinot, Stephen Foreman and Huss all performed a valuable service through their Bible translation labors). It remains today a remarkable example of early 19th century Native American Presbyterian preaching.

In this sermon, Huss exhorts his hearers to avoid the wide path that leads to destruction and to pursue the narrow path which leads to Jesus Christ and salvation. In doing so, he paints a picture of the contrasting works of the devil and those of Christ.

In the first place, I will describe the works of the devil. He teaches men to do only evil continually. He teaches them to sin against God, and to commit all manner of evil in his sight. He is led to teach men thus by his great desire that they may become like him, self-eternally accursed in the fire of hell. Thus he is employed in teaching all manner of wickedness. For wickedness fills the ranks and attends the march of those who do the will of Satan. And on this ac count, perhaps, this way is denominated a broad way —because of the variety of evils committed by those who follow it.
…
Now I will tell you something of the works of the Lord Jesus Christ. To this also listen attentively.

Great are the benefits he has confer red upon mankind. When he dwelt in his Father's house above, in boundless felicity, he left that felicity, and came to this earth to suffer for the sake of the happiness of sinful men. Of his own accord he endured the sufferings of the cross, to rescue sinful men from suffering. Of his own accord he suffered the nails to be driven through his hands and his feet. Of his own accord he suffered his side to be pierced with the spear. All this he suffered of his own accord; for the shedding of his blood was for the cleansing of mankind from their great transgressions. Of his own accord he died, to deliver sinful men from death, and to give them, in his own kingdom, an everlasting home.

After further description of the two paths that either lead to hell or heaven, Huss concludes his message showing that the question at hand is a matter of life or death.

Thus you have plainly exhibited be fore you the character of the places to which these two ways conduct. The one leads to a place of the greatest misery. The other leads to a place of the greatest glory. And now consider, each one of you, what path you are pursuing. If you are following the broad way, you are now called upon to enter the narrow way leading to eternal life, of which you have this day heard. And the case of every one of you is this; though you are travelling towards the termination of these paths, it is as if you were standing at the entrance of them, and it is now left to your choice into which you will enter. Now then, my friends, I ask you, what will you do? For if you refuse to enter the narrow way, you choose the broad way which leads to death. Will you also, as multitudes do, choose the road to death? Remember that if you die in pursuing this broad way, you will arrive at hell, where you will have no friends; for there all are enemies to each other. If you arrive at that place, you will dwell in great and endless misery. You will suffer extreme torment, and not a friend will be there. While you are yet on earth, whenever, you are in pain, you want friends; and friends come to your aid. But when you suffer pain in hell, not one will come to relieve you — all will be your enemies. Think, therefore, of our Savior, who is your friend indeed. For I have told you that he suffered much to relieve you from the miseries of hell. And I tell you that those who repent of their sins, and submit themselves to him, become his. And consider; if you do not repent of your sins against our God, and submit yourselves to our Savior, can you expect to escape the pains of hell? And who, do you flatter yourselves, is able to deliver you? If you are without this Savior, you are without a Savior indeed.

If then, you would enter this narrow way, you are to repent of your sins; you are to forsake all those actions which are displeasing to our God. None can pass through the gate of that narrow way, unless he repent of his transgressions, and forsake sin; for it is a very narrow gate. You must therefore forsake every thing which is evil in the sight of our God. Then you will pass the narrow way, arriving at the dwelling place of your true friend, our Savior, and dwell there without end.

And now, I exhort you, turn your course from the kingdom of Satan, and set your face toward the kingdom of our Savior. I hope, my friends, that God will enable you to find that kingdom.

This sermon is a simple presentation of the gospel of Jesus Christ, and it provides a window into the beliefs of a remarkable man not entirely forgotten to history, but less well-known than he should be: John Huss - an advocate for the Cherokee Nation in troublous times, but above all, a faithful minister of Christ.